Vaiṣṇava-toṣaṇī 62 страница

Translation

The Supreme Lord said: Now our lives are indeed successful, for we have obtained life’s ultimate goal: the audience of great yoga masters, which even devatā s only rarely obtain.

Aho expresses joy. We humans have not met you who are accomplished in samā dhi or sā yujya (yogeś vara).

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Aho expresses joy. We as human beings have now met you who are accomplished (ī ś vara) in various yogas like bhakti, jñ ā na and karma according to your practice. You have the power to give or prevent attainment of these. Or yogeś vara can mean simply great devotees. This is a general description which actually includes many types of sages, though there was a prominence of devotees. He spoke in this way to respect them all.

Text 10

kiṁ svalpa-tapasā ṁ nṝ ṇ ā m arcā yā ṁ deva-cakṣ uṣ ā m

darś ana-sparś ana-praś na- prahva-pā dā rcanā dikam

Translation

How is it that people who are not very austere and who recognize God only in his deity form in the temple can now see you, touch you, inquire from you, bow down to you, worship your feet and serve you in other ways?

Those who are masters of samā dhi see the Lord in the deity form can now see you, wash your feet and offer respects (prahva). Ā dikam means offering a seat etc. Or can those who have eyes to see the Lord’s form directly in the deity see or touch him directly by small austerity? Not at all. Though seeing you is difficult, we who have no qualification have attained you by your mercy.

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Devatā s have done great austerities, but still cannot see you. Men with little austerity see the Lord in the deity form. Though we see the deity and know about the svarū pa of the Lord, how is it possible that we who are unfortunate see and touch you? Not at all. This can happen only by your mercy.

Text 11

na hy am-mayā ni tī rthā ni na devā mṛ c-chilā -mayā ḥ

te punanty uru-kā lena darś anā d eva sā dhavaḥ

Translation

Mere bodies of water are not the real sacred places of pilgrimage, nor are mere images of earth and stone the true worshipable deities. These purify one only after a long time, but saintly sages purify one immediately upon being seen.

We have now attained a result greater than from bathing in unlimited tī rthas or by performing all deity worship.

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By serving holy places and deities whose glories are proved in the scriptures, humans destroy their faults and develop spiritual knowledge. That is true, but this occurs by your presence to a much higher degree. He expresses lamentation. Bodies of water like rivers do not purify just by seeing them. Deities made of earth or stone, which are non-different from the devatā since the devatā resides there, do not purify just by seeing them. But the saintly persons purify others just by being seen.

Text 12

nā gnir na sū ryo na ca candra-tā rakā

na bhū r jalaṁ khaṁ ś vasano ’tha vā ṅ manaḥ

upā sitā bheda-kṛ to haranty aghaṁ

vipaś cito ghnanti muhū rta-sevayā

Translation

Neither the devatā s controlling fire, the sun, the moon and the stars nor those in charge of earth, water, ether, air, speech and mind, who see in terms of duality, remove the sins of their worshipers. But wise sages who see the Lord destroy one’s sins when served for even a few moments.

This is further described. Those devatā s think they are each controllers, though they are non-different from the Lord, since he resides in them.

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“Worship of deities by seeing them and serving places holy because of deities, or worshipping those holy places, may be less effective. But what about worshipping the material elements? ” Worship of persons like yourselves is the best of all. Tā raka refers to the presiding deities such as Bṛ haspati for the planet Jupiter. Bheda-kṛ taḥ (seeing with duality) means that these persons say to others “I am Indra, ” or “I am Varuṇ a. ” Nor do such persons announce to others that the Supreme Lord is non-different from everything. Or by not seeing the Lord, they think in terms of distinctions everywhere. But those who see the Supreme Lord, those who reveal the Supreme Lord to others, destroy sins, whose root is ignorance, even if one serves them for only a moment.

Text 13

yasyā tma-buddhiḥ kuṇ ape tri-dhā tuke

sva-dhī ḥ kalatrā diṣ u bhauma ijya-dhī ḥ

yat-tī rtha-buddhiḥ salile na karhicij

janeṣ v abhijñ eṣ u sa eva go-kharaḥ

Translation

One who identifies his self as the inert body composed of mucus, bile and air, who assumes his wife and family are permanently his own, who thinks an earthen image or the land of his birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship with, worships or even visits those who are wise in spiritual truth — such a person is no better than a cow or an ass.

The body is by its nature equal to a corpse (kuṇ apaḥ ). Similarity to a corpse is shown to indicate the body as an object of repulsion. Since the body is opposite of the ā tmā, it is improper to think of it as the ā tmā. The wife, sons and wealth (kalatrā diṣ u) should be given up by detachment. One may think that objects made of earth or wood are worshippable as the Lord. One may think ordinary water –not Gaṅ gā or Yamunā — to be a tī rtha. This person is not aware of persons who know the glories of bhakti and the Lord in the Vedas.

Identifying with body, with family, with deities, and with water are successively lesser mistakes. They are not you and are not yours. By some type of intelligence they can be thought of properly. Being without any intelligence, they are fools. That is the lowest position. The cow or bull is without intelligence. The donkey (kharaḥ ) is the lowest. One becomes like that.

ajñ ā ta-bhagavad-dharma-mantra-vijñ ā na-saṁ vidaḥ

narā s te gokharā jñ eyā api bhū pā la-vanditā ḥ

Persons ignorant of dharma, mantras, spiritual knowledge concerning the Lord, even though they are kings, are called gokhara. Bṛ haspati-saṁ hitā

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The body is by its nature equal to a corpse (kuṇ apaḥ ), composed of three dhā tus that are the root of all diseases. In spite of teachings about the jī va and the Lord, people think that this corpse is the ā tmā , since they have a wrong conception of ā tmā . This is not a proper use of intelligence. Intelligence should appreciate those who know about the Lord, the supreme ā tmā of all beings. They will also then become full of the Supreme Lord. People fix their intelligence on persons associated with their bodies, such as wife and family instead of persons associated with the Lord. They think of ordinary water as holy. “I have become cleansed by taking a bath. ” They do not think of waters which are equivalent to the Lord who is called tī rtha-pā da, the basis of holy places. Their intelligence never identifies with the saintly people. They are at fault. They are considered the most fallen since they are devoid of all intelligence. Such persons are like cows (go) with no intelligence and like donkeys, low animals (kharaḥ ). In the forest on the bank of the Sindhu River there is an animal called gokhara, a type of donkey, a useless animal. The word also refers to a mleccha king. In Bṛ haspati-saṁ hitā this gokhara is a non-vaiṣ ṇ ava:

ajñ ā ta-bhagavad-dharma-mantra-vijñ ā na-saṁ vidaḥ

narā s te gokharā jñ eyā api bhū pā la-vanditā ḥ

Persons ignorant of dharma, mantras, spiritual knowledge concerning the Lord, even though they are kings, are called gokhara.

Though a person worshipp the deity of the Lord, he may be a kaniṣ ṭ ha but he is not a gokhara. In the Eleventh Canto it is said:

arcā yā m eva haraye pū jā ṁ yaḥ ś raddhayehate

na tad-bhakteṣ u cā nyeṣ u sa bhaktaḥ prā kṛ taḥ smṛ taḥ

A person who is very faithfully engaged in the worship of the deity in the temple but does not know how to behave toward devotees or people in general is called a kaniṣ ṭ ha-adhikā rī . SB 11. 2. 47

Condemnation of deity worship and holy places is from the general point of view.

Text 14

ś rī -ś uka uvā ca

niś amyetthaṁ bhagavataḥ kṛ ṣ ṇ asyā kuṇ tha-medhasaḥ

vaco duranvayaṁ viprā s tū ṣ ṇ ī m ā san bhramad-dhiyaḥ

Translation

Ś ukadeva Gosvā mī said: Hearing such unfathomable words from the unlimitedly wise Kṛ ṣ ṇ a, the learned brā hmaṇ as remained silent and their minds became filled with doubt.

He was directly the supreme Lord (bhagavataḥ ), revealing unlimited powers (kṛ ṣ ṇ asya), and had unlimited intelligence (akuṇ ṭ ha-medhasaḥ ). Hearing words like those of a person attached to material karmas (ittham), those who were full of knowledge of all things through instructions with the true meaning of the Vedas (viprā ḥ ), became bewildered. Duranvayam can mean incoherent, since the Lord’s words describing a jī va bound by karma were not coherent. Thus the brahmaṇ as (sages), became filled with doubt in their hearts (bhramad-dhiyaḥ ), since they could not understand the meaning.

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Hearing the words of Svayam Bhagavā n (bhagavataḥ kṛ ṣ ṇ asya), who had unlimited intelligence, words which were incoherent (duranvayam), since he spoke like a mortal person involved in karma, the brahmaṇ as (sages), knowing his greatness, became filled with doubt in their hearts (bhramad-dhiyaḥ ) since they could not understand the meaning.

Text 15

ciraṁ vimṛ ś ya munaya ī ś varasyeś itavyatā m

jana-saṅ graha ity ū cuḥ smayantas taṁ jagad-gurum

Translation

For some time the sages pondered the Supreme Lord’s behavior, which resembled that of a subordinate living being. They concluded that he was acting in this way to instruct the people in general. Thus they smiled and spoke to him, the origin of all good qualities in the universe.

They considered a long time the Lord’s acting as a controlled being and smiled at his use of words, after they understood. It was for instructing the people, since he was guru of the universe. They then spoke to him. Or considering his acting as a jī va was to teach people, understanding the meaning of his words, or by his humble behavior, as the ocean of good qualities, they slightly smiled with devotion, since it would be improper to laught out loud. They then spoke to him, in the following verses.

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They considered for a long time why he was acting as if controlled and concluded that he must be acting with humility according to his human pastimes, as he had the best qualities, since he did not lack power, had no desire for power and did not lack knowledge. Looking at each other with astonishment, shyness and bliss, they smiled. He acted in this way in order to teach the people, or to attract the devotees (jana-saṅ graḥ ) since he was the originator of all good qualities (jagad-guruḥ ).

Text 16

ś rī -munaya ū cuḥ

yan-mā yayā tattva-vid-uttamā vayaṁ

vimohitā viś va-sṛ jā m adhī ś varā ḥ

yad ī ś itavyā yati gū ḍ ha ī hayā

aho vicitram bhagavad-viceṣ ṭ itam

Translation

The great sages said: Your power of illusion has totally bewildered us, the most exalted knowers of the truth and leaders among the universal creators. Ah, how amazing is the behavior of the Supreme Lord! He covers himself with his humanlike activities and pretends to be subject to superior control.

They speak in five verses. How amazing are activities of the Lord. By his (yat) mā yā, we, Brahmā and others, lords of prajā patis like Marī ci (viś va-sṛ jā m), are bewildered even more than their subjects since they think they are great knowers of the truth. Or because they are bewildered the controllers of creators of the universe think themselves great Prajā patis. How amazing (aho)!

Though not understood easily by the Vedas you act like a jī va (ī ś atavyā yati), with various pastimes (ī hayā ). Or covered by many matters, acting like a jī va by your mā yā, people are bewildered. “Why do cover you with mā yā? ” Oh (aho)! They lament and recite the verse.

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Again it is said that they spoke (munayaḥ ucuḥ ). Five verses describe their words. Two verses explain how his words were incoherent. We are bewildered by his inconceivable ś akti (mā yayā ), his activities (viceṣ ṭ itam), even though we know all about how he takes various forms (tattva-vid-uttamā ḥ ). You hide yourself by your human actions and act as if you were not the Lord. Or, though he is difficult to understand through the Vedas, the Lord acts like a jī va in his various pastimes (ihayā ). Parasmaipada verb form of ī ś itavyā yati is poetic license.

Text 17

anī ha etad bahudhaika ā tmanā

sṛ jaty avaty atti na badhyate yathā

bhaumair hi bhū mir bahu-nā ma-rū piṇ ī

aho vibhū mnaś caritaṁ viḍ ambanam

Translation

The humanlike pastimes of the Almighty are simply a pretense! Effortlessly, he alone sends forth from himself this variegated creation, maintains it and then swallows it up again, all without becoming entangled, just as the element earth takes on many names and forms in its various transformations.

The Lord is without action (anī haḥ ), unlike the potter in making the pot. Just by his desire things are accomplished. Or he has not purpose in creating the variegated universe (anī haḥ ). Alone you create by yourself (ā tmanā ). You are not dependent on anyone else. But you are not bound up by karma. It is just like (yathā ) earth manifesting many names and forms with transformations. Aho indicates joy. The actions of the complete Lord (vibhū mnaḥ ) are a pretense. “If he is complete why does he flee from Jarā sandha? ” That is the pretense. By such activities he deceives the demons.

Or the Lord is not at all bound up (yathā ) because (hi) even earth with its names and forms is not bound by its products (bhaumaiḥ ). It is not transformed. “What is the purpose in my creating the universe? ” It is for the benefit of the jī vas. The activities of creation and destruction (caritam) are for supporting (vilambanam) all the jī vas. The letter L can be substituted for Ḍ.

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This happens all the time, not just now. You are one, without assistance. By yourself, without the assistance of another cause, by your svarū pa, you create and destroy even the whole universe, but you are without change (anī haḥ ) by action or by transformation. There is great variety (bahudhā ) by manifestation of many different universes and various times. You are complete in yourself (vibhumnaḥ ). Therefore your actions mock our intelligence (viḍ ambanam), since you possess acintya-ś akti. Ś rutes tu ś abda-mū latvā t: contradictions in the Lord are explained by scripture alone. (Brahma-sū tra 2. 1. 27)

Text 18

athā pi kā le sva-janā bhiguptaye

bibharṣ i sattvaṁ khala-nigrahā ya ca

sva-lī layā veda-pathaṁ sanā tanaṁ

varṇ ā ś ramā tmā puruṣ aḥ paro bhavā n

Translation

Nonetheless, at suitable times you assume goodness to protect your devotees and punish the wicked and as a pastime, instituting varṇ ā ś rama, you nourish the eternal path of the Vedas. You are beyond all human intelligence.

Though you support rajas for creation, at the time of maintenance (kale) you support or protect sattva, to protect (guptaye) your devotees (sva) by promiting real dharma (abhi) and punish the demons by killing them. You nourish the eternal path of the Vedas- which are your form. vedo nā rā yaṇ aḥ sā kṣ ā t: the Vedas are directly Nā rā yaṇ a and are born from him. (SB 6. 1. 40)

Or you nourish the path of the Vedas, which always exists. Thus it must always be protected. Or you nourish the path of the Vedas, which spreads (atanam), giving of the highest benefit (san). You do this by spreading varṇ ā ś rama, because you are the supreme Lord (paraḥ puruṣ aḥ ). You are the protector internally as antaryā mī, similulator of the senses, and externally as various avatā ras, by destroying the obstacles created by non-believers. This is for the benefit of all jī vas.

Or thus, at the appropriate time, you support the sattvic heart or you support existence (sattvam). This means you become visible to protect the devotees and punish the demons. Thus you support the path of the Vedas.

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Though you have inconceivable ś akti, at some time you clearly support sattva to protect your devotees and punish the wicked. In doing that as your pastime, you institute varṇ ā ś rama and you nourish the path of the eternal Vedas. This is incomprehensible to us. How can we understand you? You surpass all methods of intelligence (paraḥ ).

Text 19

brahma te hṛ dayaṁ ś uklaṁ tapaḥ -svā dhyā ya-saṁ yamaiḥ

yatropalabdhaṁ sad vyaktam avyaktaṁ ca tataḥ param

Translation

The Vedas are your form of mercy, and through them one can perceive — by means of action, understanding and self-control — the Lord beyond the universe and prakṛ ti.

Having shown the eternal nature of the Vedas, the cause for respecting the brā hmaṇ as is explained in two verses. In the Vedas the devotees can understand the supreme lord and prakṛ ti by follow sva-dharma, study of the Vedas, and performance of vratas. Though study is included in following sva-dharma it is mentioned separately in this case because of its great importance. Or by the Vedas Svarga (vyaktam) and impersonal Brahman (avyaktam), and then what is most excellent, bhakti, is realized. In the Vedas (yatra) this is attained (upalabdham). This means by the Vedas, this is attained. Or brahman can mean the brā hmaṇ as. By them one can attain realization of bhakti etc.

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“How do you protect your devotees by nourishing the path of the Vedas? ” The Vedas (brahma) are your form (hṛ dayam) made of pure mercy (ś uklam). In the Vedas, by performing all rites, by learning all its meanings, by controlling the mind from wandering elsewhere, the supreme Brahman, Bhagavā n (paraḥ ), beyond the visible universe (vyaktam) and beyond prakṛ ti (avyaktam) is realized. By supporting the Vedas, you support your devotees.

Text 20

tasmā d brahma-kulaṁ brahman ś ā stra-yones tvam ā tmanaḥ

sabhā jayasi sad dhā ma tad brahmaṇ yā graṇ ī r bhavā n

Translation

Therefore, O Supreme Brahman, you honor the members of the brahminical community, for they are the perfect agents by which one can realize you through the evidence of the Vedas. For that very reason you are the foremost worshiper of the brā hmaṇ as.

You worship the brā hmaṇ as, for they are your (ā tmanaḥ ) excellent (sat) abode (dhā ma), since you are the promoter of the Vedas (ś ā stra-yoneḥ ). O direct form of the Vedas (brahman)! The brā hmaṇ as are the abode of the Lord because they possess or promote the Vedas. Thus it is proper that the Lord worships them.

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“If I am like that, why do I worship you sages? ” You honor the brā hmaṇ as to teach the people. In the manner that they started the discussion with this concept, they finish with the same statement.

Text 21

adya no janma-sā phalyaṁ vidyā yā s tapaso dṛ ś aḥ

tvayā saṅ gamya sad-gatyā yad antaḥ ś reyasā ṁ paraḥ

Translation

Today our birth and knowledge of spiritual and material topics have all become perfect because we have been able to associate with you, the goal of all saintly persons. You are the ultimate, supreme blessing.

Today our birth is successful, and spiritual and material knowledge and sva-dharma have become successful. Or today we have taken birth, because our birth is successful. It is otherwise useless, because of lack of knowledge. The various successes are mentioned starting with birth and ending with seeing the Lord (dṛ k). Tapas is the cause of seeing the Lord. The Lord is to be attained by the devotees (sad-gatyā ). He is the highest end (antaḥ ) of what is beneficial. Or being fixed in you (yad antaḥ ) brings the highest prema (paraḥ ) for your lotus feet — among all beneficial things (ś reyasā m). That is attained by your mercy.

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Let that be. Now we will reveal the bliss in our hearts by thinking of your inconceivable nature. Today, at this time, you reveal yourself as Svayam Bhagavā n, without giving up the qualities we mentioned. Later Devakī will say avatī rṇ au kilā dya me: taking birth from me, you have now descended to this world. (SB 10. 85. 30) Today our births have been successful with study of the Vedas, spiritual knowledge of what is not visible in this world arising from actions (tapasaḥ ), and knowledge of what is visible in this world (dṛ ś aḥ ). What did we do? We have associated with you, the supreme shelter of your devotees (sad-gatyā ). “You have realized Brahman. You have seen my remarkable appearances in this world. Why then do you describe your birth as successful at the time of my appearance in the world? ” You alone are the best of all human goals. You are the highest. Uddhava said:

yan martya-lī laupayikaṁ sva-yoga-

mā yā -balaṁ darś ayatā gṛ hī tam

vismā panaṁ svasya ca saubhagarddheḥ

paraṁ padaṁ bhū ṣ aṇ a-bhū ṣ aṇ ā ṅ gam

Kṛ ṣ ṇ a possesses that form suitable for human pastimes to show the full capacity of his yoga-mā yā. That form astonishes even the lord of Vaikuṇ ṭ ha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments. SB 3. 2. 12

Text 22

namas tasmai bhagavate kṛ ṣ ṇ ā yā kuṇ ṭ ha-medhase

sva-yogamā yayā cchanna- mahimne paramā tmane

Translation

Let us offer obeisances unto that Supreme Lord Kṛ ṣ ṇ a, the infinitely intelligent Supersoul, who has disguised his greatness through his yogamā yā.

Out of great devotion, thinking themsels most fortunate, the sages offer respects. They do not directly say “We offer respects to you, ” out of great devotion. Your greatness is not covered even by your extraordinary yoga-mā yā, since you reveal unlimited powers. Or you cover your greatness by your yoga-mā yā. Or you cover your greatness, giving mercy (mā yā ) by which devotees can meet you (yoga). Therefore you are dearest to everyone (paramā tmane).

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Out of great devotion, with astonishment at Kṛ ṣ ṇ a’s greatness, the sages offer respects. The prayer is directly to Kṛ ṣ ṇ a, expressing “We offer respects to you (tubhyam). ” However the sages say, “We offer respects to him (tasmai). ” Because of the appearance of great devotion they indicate that he is beyond everyone’s understanding and vision by using the word tasmai, since he is Bhagavā n Kṛ ṣ ṇ a (bhagavate), superior to all others, with unlimited intelligence (akuṇ ṭ ha-medhase). “But if I always have unlimited intelligence, and am superior to all, why are you not always situated in knowledge (by knowing me)? ” Your greatness is covered by your yoga-mā yā. Nā haṁ prakā ś aḥ sarvasya yoga-mā yā samā vṛ taḥ : covered by my yogamā yā I am not revealed to all. (BG 7. 25) They previously said that they were bewildered by his mā yā in verse 16. “How did you get knowledge at this time? ” You are Paramā tmā: by your merciful inspiration we have developed knowledge of you.

Text 23

na yaṁ vidanty amī bhū -pā ekā rā mā ś ca vṛ ṣ ṇ ayaḥ

mā yā -javanikā cchannam ā tmā naṁ kā lam ī ś varam

Translation

Neither these kings nor even the Vṛ ṣ ṇ is, who enjoy your intimate association, know you as the soul of all existence, the force of time and the supreme controller. For them you are covered by the curtain of mā yā.

The people gathered here are more fortunate than us sages. They take pleasure only in you (ekā rā mā ḥ ). They do not know you as all pervading Brahman (ā tmanam), as fearful time, destroying everything, or as the Lord. They know you as the son of Devakī, protector of everyone, and the dearest. Why? You are covered by a curtain of mā yā, since you manifest your unlimited qualities as bhagavā n.

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Who are we, so far from you? Those who are near you, even the kings, and even the Vṛ ṣ ṇ is, who take you as their only pleasure, also do not know you as Svayam Bhagavā n Kṛ ṣ ṇ a. They cannot realize the real extent of your greatness. “What is the cause of their not realizing me, filled with all powers, since I remain in a manifested form? ” You are covered by mā yā. “How can it cover all my powers? ” It is a screen: those who are your intimate associates can realize your greatness by your desire. They describe his greatness. You are Brahman (ā tmanam). You impel all beings (kalayati –kā lam) as antaryā mī. You are Svayam Bhagavā n (ī ś varam).